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Relevant bibliographies by topics / Michel (archange) – Culte

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Academic literature on the topic 'Michel (archange) – Culte'

Author: Grafiati

Published: 5 March 2024

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Journal articles on the topic "Michel (archange) – Culte"

1

Gabelic, Smiljka. "From the painted programme of Saint John (Ayvali Kilise), Cssappadocia." Zograf, no. 33 (2009): 33–41. http://dx.doi.org/10.2298/zog0933033g.

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In the Church of St. John in Cappadocia, also known as Ayvali Kilise or Gulu dere 4, on the frescoes which were painted between 913 and 920, particular devotion was shown for the cult of the archangels. The two archangels Michael and Gabriel, were painted in very large dimensions, with inscriptions describing them as 'great', besides giving their names. In addition to that a unique group of two figures was presented. It depicted the monk Archippos turned toward a colossal figure of the archangel Michael, painted strictly frontally. The iconographical relationship of these two figures, unrecord

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2

Афиногенова, Ольга Николаевна. "“The Nattation of the Miracles of Archangel Michael” by Pantoleon Deacon as the cultural point of the shapoing of the cult of Archangel Michael in Byzantium." Вестник церковного искусства и археологии, no. 1(1) (June 15, 2019): 12–27. http://dx.doi.org/10.31802/2658-5111-2019-1-12-26.

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Основная цель статьи - проследить историю отождествления Ангела Господня с архангелом Михаилом и выявить основной этап формирования культа архистратига. Методом сопоставления текста Священного Писания, апокрифов и византийских агиографических текстов выявляется чёткая картина влияния апокрифической традиции на византийский культ архангела Михаила. В Ветхом Завете Михаил упомянут по имени всего три раза - в Книге пророка Даниила; в Новом Завете - только однажды в Откровении ап. Иоанна Богослова. Вместе с тем в Священном Писании есть многочисленные упоминания безымянного Ангела Господня. Ориген

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3

Bulanin, Dmitrii M. "THE CULT OF MICHAEL THE ARCHANGEL IN THE REFLECTION OF MEDIEVAL RUSSIAN LITERATURE: REMARKS ON THE REEDITION OF THE BOOK BY O. A. DOBIASH-ROZHDESTVENSKAIA." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 2 (2022): 7–22. http://dx.doi.org/10.31860/2712-7591-2023-2-7-22.

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This article was prompted by the newest reedition of O. A. Dobiash-Rozhdestvenskaia’s well-known book about the cult of Michael the Archangel in the Latin Middle Ages. Based on this exemplary book and medieval Russian literary texts, the author of this article raises the question of the dialectic between the typical and the peculiar in the veneration of Michael the Archangel in the Russian Orthodox tradition. The typical features, i. e. the ones that resemble the features that Dobiash-Rozhdestvenskaia found in the European material, prove to be by far more numerous than the peculiar features.

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4

Zaganas, Dimitrios. "Le De Trinitate du Pseudo-Didyme et le culte des archanges : un élément méconnu de datation." Vigiliae Christianae 76, no. 5 (2022): 559–67. http://dx.doi.org/10.1163/15700720-bja10054.

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Abstract Pseudo-Didymus’ De Trinitate mentions many sanctuaries of the archangels Michael and Gabriel, finely adorned, some of which were quite famous to attract people from very far in the hope of a miracle. Although this testimony was usually considered as an ancient evidence because of its purported attribution to Didymus the Blind, it does not actually reflect the state of the archangels’ cult in the fourth century. However, it proves to be an important element for the dating of the De Trinitate itself, since it refers to a time when the cult of the archangels was developed in the East. Th

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5

Leontakianakou, Irini. "A post-Byzantine creation: The archangel Michael triumphant and psychopomp." Zograf, no. 33 (2009): 145–58. http://dx.doi.org/10.2298/zog0933143l.

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This paper deals with a specific iconographic type of Archangel Michael: he is shown bearing a soul in the form of a swaddled infant, while subduing an old man who is wearing only a loincloth. Who is Michael subduing? Three possible answers are considered: 1) the figure can be identified with Satan the fallen angel who, like Michael, has an immaterial nature and is commonly considered as his enemy par excellence; 2) he can also be an anonymous sinner, whose soul is depicted in Michael's hand; 3) finally, one could identify him with Hades, the god of the Underworld and personification of death,

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6

Bozhko, Archimandrite Mitrophan (Oleksii). "Veneration of the Archangel Michael in pre-Mongolian Time in Kyiv in the Context of the Idea of Kyiv as New Jerusalem." Kyiv Historical Studies 16, no. 1 (2023): 137–43. http://dx.doi.org/10.28925/2524-0757.2023.116.

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The article examines the veneration of the Archangel Michael in Kyiv in the context of the idea of the capital of Rus' as New Jerusalem. This concept was influenced by the adoption of Christianity and was reflected in a number of written and architectural monuments. In them, the people of Rus' recognized themselves in a new way in world history and organized their living space accordingly. The author tries to show that the emergence of the Archangel Michael’s cult was one of the elements supporting this idea. His veneration was not only princely and military, which was typical for the Christia

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7

Danciu, Petru Adrian. "Motivul Avestiței în demonologia populară românească / The motif of Avestiția in popular Romanian demonology." Swedish Journal of Romanian Studies 1, no. 1 (2018): 146–68. http://dx.doi.org/10.35824/sjrs.v1i1.16805.

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Our research follows the demonic perspective on Avestiția′s activity and life. Considered today as a demonic character, she is highlighted by an activity defined almost exclusively against the killing of a pregnant woman or a baby, through appearances that cause fright (the disease called samcă) and the disfigurement of the "touched" by the demon. Because her history is unknown, the recent popular tradition has made one, Avestiția being the sister of Saint Sisoe, a murderer of children, and hence the generation of his witchcraft activity, which is why she is punished by her brother and by Arch

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8

Duffy, Eamon. "Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England." Studies in Church History 27 (1990): 175–96. http://dx.doi.org/10.1017/s0424208400012079.

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The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separ

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9

Minczew, Georgi, and Marek Majer. "John Chrysostom’s Tale on How Michael Vanquished Satanael – a Bogomil text?" Studia Ceranea 1 (December 30, 2011): 23–54. http://dx.doi.org/10.18778/2084-140x.01.03.

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The study is an attempt at a comparative analysis of two pseudo-canonical texts: the Slavic Homily of John Chrysostom on How Michael Vanquished Satanael (in two versions) and the Greek Λόγος τοῠ ἀρχηστρατήγου Μιχαήλ, ὃταν ἐπῆρεν τήν στολήν (BHG 1288n). Both texts, very close to each other in terms of the plot, relate an ancient angelomachia between a heavenly emissary and a demiurge expelled from the angelic hierarchy. When examined against the background of dualistic heterodox doctrines on the one hand, and compared to other medieval cultural texts (be they liturgical, iconographical or folkl

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10

Goff, Matthew. "The Archangel Michael in Africa: History, Cult, and Persona, edited by Gilhus, Ingvild Sælid, Alexandros Tsakos, and Marta Camilla Wright." Journal of Religion in Africa 50, no. 1-2 (2021): 186–88. http://dx.doi.org/10.1163/15700666-12340186.

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